"The Tibetan text which is translated here is a very
important work for the understanding of the view of Dzogchen,
which in Tibet is generally regarded as the highest and the most
esoteric teaching of the Buddha."

translation of the text by John Myrdhin Reynolds

1.Here is contained "Self-Liberation through

Seeing with Naked Awareness," this being a

Direct Introduction to the State of Intrinsic Awareness,

From "The Profound Teaching of Self-Liberation in the
Primordial State of the Peaceful and Wrathful Deities."

2.Homage to the Trikaya and to the Deities who represent the
inherent luminous clarity of intrinsic awareness.

3.Herein I shall teach "Self-Liberation through Seeing
with Naked Awareness," which is a direct introduction to
intrinsic awareness

From "The Profound Teaching of Self-Liberation in the
Primordial State of the Peaceful and Wrathful Deities."

Truly, this introduction to your own intrinsic awareness
Should be contemplated well, O fortunate sons of a noble family!

SAMAYA gya gya gya

4.Emaho!

It is the single (nature of) mind which encompasses all of
Samsara and Nirvana.

Even though its inherent nature has existed from the very
beginning, you have not recognized it;

Even though its clarity and presence has been uninterrupted,
you have not yet encountered its face.

Even though its arising has nowhere been obstructed, still you
have not comprehended it.

Therefore, this (direct introduction) is for the purpose of
bringing you to self-recognition.

Everything that is expounded by the Victorious Ones of the
three times

In the eighty-four thousand Gateways to the Dharma.

Is incomprehensible (unless you understand intrinsic
awareness).

Indeed, the Victorious Ones do not teach anything other than
the understanding of this.

Even though there exist unlimited numbers of scriptures, equal
in their extent to the sky,

Yet with respect to the real meaning, there are three
statements that will introduce you to your own intrinsic
awareness.

This introduction to the manifest Primordial State of the
Victorious One

Is disclosed by the following method for entering into the
practice where there exists no antecedent nor subsequent

practices.

5.Kye-ho!

O my fortunate sons, listen!

Even though that which is usually called "mind" is
widely esteemed and much discussed,

Still it is not understood or it is wrongly understood or it
is understood in a one-sided manner only.

Since it is not understood correctly just as it is in itself,

There come into existence inconceivable numbers of
philosophical ideas and assertions.

Furthermore, since ordinary individuals do not understand it,

They do not recognize their own nature,

And so they continue to wander among the six destinies (of
rebirth) within the three worlds and thus experience suffering.

Therefore, not understanding your own mind is a very grievous
fault.

Even though the Sravakas and the Pratyeka buddhas wish to
understand it in terms of the Anatman doctrine,

Still they do not understand it as it is in itself.

Also there exist others who, being attached to their own
personal ideas and interpretations,

Become fettered by these attachments and so do not perceive
the Clear Light.

The Sravakas and the Pratyekabuddhas are (mentally) obscured
by their attachments to subject and object.

The Madhyamikas are (mentally) obscured by their attachments
to the extremes of the Two Truths.

The practitioners of the Kriya Tantra and the Yoga Tantra are
(mentally) obscured by their attachments to seva-sadhana

practice.

The practitioners of the Mahayoga and the Anuyoga are
(mentally) obscured by their attachments to Space and

Awareness.

And with respect to the real meaning of nonduality, since they
divide these (Space and Awareness) into two, they fall

into deviation.

If these two do not become one without any duality, you will
certainly not attain Buddhahood.

In terms of your own mind, as is the case with everyone,
Samsara and Nirvana are inseparable.

Nonetheless, because you persist in accepting and enduring
attachments and aversions, you will continue to wander in

Samsara.

Therefore, your active dharmas and your inactive ones both
should be abandoned.

However, since self-liberation through seeing nakedly by means
of intrinsic awareness is here revealed to you,

You should understand that all dharmas can be perfected and
completed in the great total Self-Liberation.

And therefore, whatever (practice you do) can be brought to
perfection within the Great Perfection.

SAMAYA gya gya gya

6.As for this sparkling awareness which is called
"mind,"

Even though one says that it exists, it does not actually
exist.

(On the other hand) as a source, it is the origin of the
diversity of all the bliss of Nirvana and all of the sorrow of

Samsara.

And as for its being something desirable, it is cherished
alike in the Eleven Vehicles.

With respect to its having a name, the various names that are
applied to it are inconceivable (in their numbers).

Some call it "the nature of the mind" or "mind
itself."

Some Tirthikas call it by the name Atman or "the
Self."

The Sravakas call it the doctrine of Anatman or "the
absence of a self."

The Chittamatrins call it by the name Chitta or "the
Mind."

Some call it the Prajnaparamita or "the Perfection of
Wisdom."

Some call it the name Tathagatagarbha or "the embryo of
Buddhahood."

Some call it by the name Mahamudra or "the Great
Symbol."

Some call it by the name "the Unique Sphere."

Some call it by the name Dharmadhatu or "the dimension of
Reality."

Some call it by the name Alaya or "the basis of
everything."

And some simply call it by the name "ordinary
awareness."

7.Now, when you are introduced (to your own intrinsic
awareness), the method for entering into it involves three

considerations:

Thoughts in the past are clear and empty and leave no traces
behind.

Thoughts in the future are fresh and unconditioned by
anything.

And in the present moment, when (your mind) remains in its own
condition without constructing anything,

awareness, at that moment, in itself is quite ordinary.

And when you look into yourself in this way nakedly (without
any discursive thoughts),

Since there is only this pure observing, there will be found a
lucid clarity without anyone being there who is the observer;

only a naked manifest awareness is present.

(This awareness) is empty and immaculately pure, not being
created by anything whatsoever.

It is authentic and unadulterated, without any duality of
clarity and emptiness.

It is not permanent and yet it is not created by anything.

However, it is not a mere nothingness or something annihilated
because it is lucid and present.

It does not exist as a single entity because it is present and
clear in terms of being many.

(On the other hand) it is not created as a multiplicity of
things because it is inseparable and of a single flavor.

This inherent self-awareness does not derive from anything
outside itself.

This is the real introduction to the actual condition of
things.

8.Within this (intrinsic awareness), the Trikaya are
inseparable and fully present as one.

Since it is empty and not created anywhere whatsoever, it is
The Dharmakaya.

Since its luminous clarity represents the inherent transparent
radiance of emptiness, it is the Sambhogakaya.

Since its arising is nowhere obstructed or interrupted, it is
the Nirmanakaya.

These three (the Trikaya) being complete and fully present as
one, are its very essence.

9.When you are introduced in this way through this exceedingly
powerful method for entering into the practice,

(You discover directly) that your own immediate self-awareness
is just this (and nothing else),

And that it has an inherent self-clarity which is entirely
unfabricated.

How can you then speak of not understanding the nature of the
mind?

Moreover, since you are meditating without finding anything
there to meditate upon,

How can you say that your meditation does not go well?

Since your own manifest intrinsic awareness is just this,

How can you say that you cannot find your own mind?

The mind is just that which is thinking:

And yet, although you have searched (for the thinker), how can
you say that you do not find him?

With respect to this, nowhere does there exist the one who is
the cause of (mental) activity.

And yet, since activity exists, how can you say that such
activity does not arise?

Since merely allowing (thoughts) to settle into their own
condition, without trying to modify them in any way, is
sufficient,

How can you say that you are not able to remain in a calm
state?

Since allowing (thoughts) to be just as they are, with out
trying to do anything about them, is sufficient,

How can you say that you are not able to do anything with
regard to them?

Since clarity, awareness, and emptiness are inseparable and
are spontaneously self-perfected,

How can you say that nothing is accomplished by your practice?

Since (intrinsic awareness) is self-originated and
spontaneously self-perfected without any antecedent causes or

conditions,

How can you say that you are not able to accomplish anything
by your efforts?

Since the arising of discursive thoughts and their being
liberated occur simultaneously,

How can you say that you are unable to apply an antidote?

Since your own immediate awareness is just this,

How can you say that you do not know anything with regard to
it?

10.It is certain that the nature of the mind is empty and
without any foundation whatsoever.

Your own mind is insubstantial like the empty sky.

You should look at your own mind to see whether it is like
that or not.

Being without any view that decisively decides that it is
empty,

It is certain that self-originated primal awareness has been
clear (and luminous) from the very beginning,

Like the heart of the sun, which is itself self-originated.

You should look at your own mind to see whether it is like
that or not.

It is certain that this primal awareness or gnosis, which is
one's intrinsic awareness, is unceasing,

Like the main channel of a river that flows unceasingly.

You should look at your own mind to see whether it is like
that or not.

It is certain that the diversity of movements (arising in the
mind) are not apprehendable by memories,

They are like insubstantial breezes that move through the
atmosphere.

You should look at your own mind to see whether it is like
that or not.

It is certain that whatever appearances occur, all of them are
self-manifested,

Like the images in a mirror being self-manifestations that
simply appear.

You should look at your own mind to see whether it is like
that or not.

It is certain that all of the diverse characteristics of
things are liberated into their own condition,

Like clouds in the atmosphere that are self-originated and
self-liberated.

You should look at your own mind to see whether it is like
that or not.

11.There exist no phenomena other than what arises from the
mind.

Other than the meditation that occurs, where is the one who is
meditating?

There exist no phenomena other than what arises from the mind.

Other than the behavior that occurs, where is the one who is
behaving?

There exist no phenomena other than what arises from the mind.

Other than the samaya vow that occurs, where is the one who is
guarding it?

There exist no phenomena other than what arises from the mind.

Other than the fruition that occurs, where is the one who is
realizing (the fruit)?

You should look at your own mind, observing it again and
again.

12.When you look upward into the space of the sky outside
yourself,

If there are no thoughts occurring that are emanations being
projected,

And when you look inward at your own mind inside yourself,

If there exists no projectionist who projects thoughts by
thinking them,

Then your own subtle mind will become lucidly clear without
anything being projected.

Since the Clear Light of your own intrinsic awareness is
empty, it is the Dharmakaya;

And this is like the sun rising in a cloudless illuminated
sky.

Even though (this light cannot be said) to possess a
particular shape or form, nevertheless, it can be fully known.

The meaning of this, whether or not it is understood, is
especially significant.

13.This self-originated Clear Light, which from the very
beginning was in no way produced (by something antecedent to it),

Is the child of awareness, and yet it is itself without any
parents--amazing!

This self-originated primordial awareness has not been created
by anything--amazing!

It does not experience birth nor does there exist a cause for
its death--amazing!

Although it is evidently visible, yet there is no one there
who sees it--amazing!

Although it has wandered throughout Samsara, it has come to no
harm--amazing!

Even though it has seen Buddhahood itself, it has not come to
any benefit from this--amazing!

Even though it exists in everyone everywhere, yet it has gone
unrecognized--amazing!

Nonetheless you hope to attain some other fruit than this
elsewhere--amazing!

Even though it exists within yourself (and nowhere else), yet
you seek for it elsewhere--amazing!

14.How wonderful!

This immediate intrinsic awareness is insubstantial and
lucidly clear:

Just this is the highest pinnacle of all views.

It is all-encompassing, free of everything, and without any
conceptions whatsoever:

Just this is the highest pinnacle among all meditations.

It is unfabricated and inexpressible in worldly terms:

Just this is the highest pinnacle among all courses of
conduct.

Without being sought after, it is spontaneously self-perfected
from the very beginning:

Just this is the highest pinnacle among all fruits.

15.Here is the teaching of the four great vehicles that are
without error:

(First) there is the great vehicle of the unmistaken view.

Since this immediate awareness is lucidly clear,

And this lucid clarity is without error or mistake, it is
called "a vehicle."

(Second) there is the great vehicle of the unmistaken
meditation.

Since this immediate awareness is that which possesses
clarity,

And this lucid clarity is without error or mistake, it is
called "a vehicle."

(Third) there is the great vehicle of the unmistaken conduct.

Since this immediate primal awareness is that which possesses
clarity,

And this lucid clarity is without error or mistake, it is
called "a vehicle".

(Fourth) there is the great vehicle of the unmistaken fruit.

Since this immediate awareness is lucidly clear,

And this lucid clarity is without error or mistake, it is
called "a vehicle."

16.Here is the teaching on the four great unchanging
(essential points called) "nails."

(First) there is the great nail of the unchanging view:

This immediate present awareness is lucidly clear,

Because it is stable in the three times, it is called "a
nail."

(Second) there is the great nail of the unchanging meditation:

This immediate present awareness is lucidly clear,

Because it is stable in the three times, it is called "a
nail."

(Third) there is the great nail of the unchanging conduct:

This immediate present awareness is lucidly clear,

Because it is stable in the three times, it is called "a
nail."

(Fourth) there is the great nail of the unchanging fruit:

This immediate present awareness is lucidly clear,

Because it is stable in the three times, it is called "a
nail."

17.Then, as for the secret instruction which teaches that the
three times are one:

You should relinquish all notions of the past and abandon all
precedents.

You should cut off all plans and expectations with respect to
the future.

And in the present, you should not grasp (at thoughts that
arise) but allow (the mind) to remain in a state like the sky.

Since there is nothing upon which to meditate (while in the
primordial state), there is no need to meditate.

And since there does not exist any distraction here, you
continue in this state of stable mindfulness without distraction.

In this state which is without meditation and without any
distraction, you observe everything with a naked (awareness).